The LORD has established His throne in heaven and His kingdom rules
over all.

Bless the LORD,
you His angels, who excel in strength, who do His Word,
heeding the voice of His Word.

Bless the LORD,
all you His hosts, you ministers of His, who do His
pleasure.

Bless the LORD,
all His works, in all places of His dominion. Bless
the LORD, O my soul!(Psalm 103:19-22)

God exercises
absolute, sovereign control over a universe that He Himself brought
into existence, and the earth is a province within that universe.
There is “no
power but of God,”
and “the powers that be
are ordained of God”
(Romans 13:1, 2).

God is the One
Who places rulers in positions of power (the power that emanates
from Him); and, should it become necessary (both “should” and
“when” in man’s case, for he is presently limited by time),
God is also the One Who removes rulers from these same positions of
power (1 Samuel 15:17, 23;
31:3-5; 2 Samuel 1:3-10; Daniel 4:17, 25,
32-36; 5:18-21; Matthew 20:23; Luke 1:52).

Consequently,
there is no such thing as a ruler on this province (the earth) or
any other province (any other world) in the universe exercising
power within a governmental position apart from God. A ruler holds
his position because of a divine act (appointment, placement by
God), and he exercises power that emanates from a divine source
(from the One who appointed, placed him in the position that he
occupies, from God Himself).

In relation to
this earth, the ruler himself may or may not acknowledge this (in
fact, he may not even acknowledge the existence of God); or he may
be a rebellious ruler, seeking to rule apart from God. But the
simple fact remains: Any ruler on this earth, or any ruler anywhere
in the universe, holds a governmental position and exercises power
and authority within that position solely because of divine
appointment (to his position) and divine delegation (of power and
authority). Rulers exercising power and authority after this
fashion actually govern, in numerous gradations of positions, within
a chain of command that God has established under Himself.

There are no
exceptions.

God rules from a
throne that is located “on the farthest sides
of the north”
(Isaiah 14:13).
The direction of the compass locating God’s throne would be in
relation to the earth. That is, Scripture states that God sits on a
throne north of the earth in what would be either the northernmost
point in the universe or a point beyond which no additional physical
universe exists (i.e., no more galaxies exist beyond this point).

Thus, all rule,
power, and authority emanate from one Person (God) seated on a
throne at a particular revealed point in the universe. And God
rules the universe from this place through subordinates who occupy
various appointed positions and exercise various degrees of
delegated power and authority (Psalm 103:19; Isaiah 14:13,
14; cf. Daniel 4:17; 5:18-21; 7:9-14;
Romans 13:1, 2).

The Universe as a
Whole

Man has no idea
of the size of the physical universe, outside our galaxy. His
telescopes can only see so far, and beyond that he can only surmise,
estimate, and guess. And that would even be true, to an extent, of
numerous things within our own galaxy.

Our sun is a
medium-size star, and there are an estimated two to four hundred
billion other stars (some larger, some smaller) within our galaxy.
Then beyond our galaxy it is estimated that billions of other
galaxies exist, comprising the physical universe.

It is one hundred
thousand light years across our own galaxy (a movement at the speed
of 186,000 miles per second for one hundred thousand years), and it
is an estimated two to two and one-half million light years to the
next nearest galaxy. And beyond that are other galaxies separated
by comparable distances. Thus the universe is of a size and design
that can only stagger man’s imagination.

Returning to our
own solar system as a beginning point, this system is comprised of
nine planets revolving around a medium-size star (possibly ten
planets according to late astronomical discoveries); and the earth
is apparently unique as the only planet within our solar system upon
which God saw fit to place individuals within His ordered system of
government.

But, when viewing
the remainder of the galaxy or the universe as a whole, is our own
solar system unique in this respect? That is, considering the
matter after one fashion, is our sun the only star anywhere in the
universe around which planets revolve? Or, considering the matter
after another fashion, if other similar solar systems do exist, is
the earth within our solar system the only inhabited planet among
existing planets within solar systems throughout the universe?

In line with
previous statements, the answer to the questions would have to be,
“No.” There is an inhabited universe over which God
exercises absolute, sovereign control. Man though, as a creature
within that universe, is a different matter. The creation of an
individual in the image and likeness of God (Genesis
1:26,
27),
to have a part in God’s governmental rule of the universe, is an act
peculiar to the earth. In this respect, the earth would be unique
insofar as man himself residing on a province and having a part in
the government is concerned, but it would not be unique insofar as
there being other similar solar systems with worlds upon which
individuals (angels) reside within God’s ordered system of
government.

Astronomers
within the scientific community can today state, with certainty,
that there are numerous solar systems similar to our own (other
stars [suns] with revolving planets). Prior to the time of the
Hubble telescope, though astronomers could not see these planets,
through infrared techniques developed in recent times they could see
systematic blockages of light in connection with different stars
that seemingly could only be attributed to planets revolving around
these stars.

Then, once the
Hubble telescope was placed in orbit above the earth’s atmosphere,
allowing astronomers to look into the heavens and not only see
things that they had never been able to see before but also to bring
everything into a much clearer focus, any question concerning the
existence of other solar systems, similar to our own, was removed.
Though revolving planets around other stars still could not be seen,
the compilation of additional evidence made available through the
use of this telescope removed any possible doubt concerning the
existence of numerous other solar systems — possibly billions — in
our galaxy alone.

But all of that
is really neither here nor there, for Scripture has already told us
that such worlds exist. And man’s scientific discoveries never
verify Scripture, for Scripture can’t be verified. “Scripture” is
the standard by which all else is judged, and there can be no
such thing as the standard being verified by that which is being
judged by the standard.

Where Scripture
and Science touch on the same matters, Scripture will always reveal
the accuracy or inaccuracy of man’s scientific discoveries. In the
case of the astronomers’ deductions concerning planets revolving
around numerous other stars in the galaxy, Scripture reveals that
they are correct.

The whole matter
of viewing Scripture and Science together is really that simple.

“Scripture” lies
within the realm of the Creator, but “Science” lies within
the realm of the created. And the creature never asks
the Creator, “Why
have you made me like this?”
(Romans 9:20).
Accordingly, as in creation itself, the beginning point must
always be the Scriptures — the God-breathed Word (originating
from and inseparably connected with the Creator) — never
Science (the created).

A main basis for
the teaching concerning inhabited planets within other solar systems
in the universe is taken from that which is revealed in the first
two chapters of the book of
Job.
Satan is the messianic angel whom God placed over this earth in the
beginning, along with a great host of subordinate ruling angels (Ezekiel
28:14ff;
Daniel 10:13; Matthew 25:41);
and Satan is seen in the book of Job,
on two separate occasions, as he appeared in the Lord’s presence
with other “sons
of God,”
which could only be his equals, for Satan appeared “among
them”
as one of them (1:6; 2:1).

The appearances
of the sons of God in the Lord’s presence on these two recorded
occasions apparently constituted two of what could only have been
scheduled congresses of messianic angels (angels placed over various
worlds within the universe). Such is evident, for Satan, whom God
had placed over the earth, appeared in God’s presence at these
meetings as one of the “sons of God.”
And since Satan was the messianic angel whom God had placed over the
province upon which man was later created, it can only be concluded
that the other “sons of God” among whom Satan appeared — his equals
— were messianic angels whom God had placed over provinces in other
parts of the universe. They apparently appeared together in God’s
presence at scheduled times to render reports concerning activities
on the particular provinces over which they had been placed
(congresses of the sons of God).

In both instances
in the accounts in Job,
attention is directed to Satan and the earth rather than to any of
the other messianic angels and other worlds (1:7ff; 2:2ff).
In fact, other than the simple mention of their presence at these
meetings, nothing is revealed concerning the other messianic
angels or the worlds over which they ruled.

And this would be
in perfect keeping with the way Scripture is structured, for, in the
preceding respect, God’s revelation to man has to do with His
government of the earth, not with His government of other parts of
the universe. The latter is seemingly introduced in Scripture (in a
very limited sense) so man can place things concerning the former in
their proper perspective.

That is, man
understanding the overall scope of God’s government of the universe
(beginning in the past and extending into the present) could better
understand God’s government of a small part of the universe, i.e.,
His government of the earth — past, present, and future. Thus, for
this apparent reason — along with the fact that man, beyond the
millennium, will apparently have a part in God’s government of the
universe — God has seen fit to reveal certain things concerning the
overall structure of the government within His universal kingdom.

(God actually opens
His revelation to man after this fashion, calling attention to the
beginning of His universal kingdom and then centering His revelation
on one province in that kingdom. Scripture opens with the
statement, “In the beginning God created the heaven [lit.,
‘the heavens’] and the earth” [Genesis 1:1].

First, God makes
mention of the entire universe out in the heavens, separate from the
earth; but then “the earth” is immediately singled out for special
consideration. And continuing from this point, Scripture,
completely apart from any additional revelation concerning God’s
activity in the previously mentioned “heavens,” begins to deal
specifically with the earth — “And the earth was without form and
void… [lit., ‘But the earth became without form and void…’]”
[Genesis 1:2a].

For further
information regarding the preceding understanding of Genesis 1:2a,
refer to the author’s books, The Study of Scripture, chapter
2, or Seven, Ten Generations, the Foreword.

The rest of the
universe had been mentioned [1:1a], but God, in His
revelation to man, concerns Himself centrally with the earth [and
the heavens in the proximity of and associated with the earth], not
with the rest of the universe [1:1b ff]. And the apparent
reason that God’s activity in relation to other parts of the
universe is even mentioned in Scripture is as previously stated:
Man, viewing God’s activity in relation to the entire universe,
could better understand and place within its proper perspective
God’s activity relative to a small part of that universe, i.e., His
activity relative to the earth, Satan and his angels, man, etc.)

The Earth Itself

Note that Satan’s
fall resulted from his seeking a position of power above the other
messianic angels, apart from divine appointment. Actually, such an
appointment would have been out of the question, for Satan sought
the very position that God Himself occupied.

In so doing,
Satan said:

I will ascend into heaven, I will exalt my throne above the stars of
God
[the other messianic angels]: I will sit also upon the mount of
the congregation [the meeting place where the kings of the
kingdom (the messianic angels)met in God’s presence], in
the sides of the north [lit., in the uttermost parts of the
north]: I will ascend above the heights of the clouds [lit.,
the Cloud, apparently a reference to deity]; I will be like the
most High. (Isaiah 14:13, 14)

Thus, Satan
became dissatisfied with the governmental position that he occupied
(a ruler over only one province in the kingdom, having equals who
ruled other provinces in the kingdom). He sought to elevate his
throne above all the other messianic angels and occupy the very
place that God Himself occupied. He, in this respect, sought to
become the supreme ruler of the entire universe.

As a consequence,
God not only rejected him as the appointed ruler over the
earth but God reduced the province over which he ruled to a ruin.
This is the point in Scripture where “the earth was [‘became’]
without form and void; and darkness was [became] upon the
face of the deep”
(Genesis 1:2a).

However, Satan
continued to rule — though over a ruined province in God’s overall
kingdom — for a principle of biblical government necessitates that
an incumbent ruler hold his appointed position until he is actually
replaced by another appointed ruler. This is the reason Satan is
seen in Scripture among the other messianic angels in the book of
Job,
millennia following his fall. He still occupied the throne as the
earth’s appointed ruler, for the time when his successor would
appear on the scene and take the scepter awaited a future day.

And today,
millennia removed from Job’s day, Satan still occupies the same
position, for the time when he is to be put down and another Person
ascend the throne still awaits a future day. Consequently, should
there be congresses of the sons of God held during the present time
(which there undoubtedly are), Satan would have to attend in the
same capacity that he has held since time immemorial — as the
earth’s appointed ruler, one of the “sons of God,”
one of the messianic angels. Should he be asked questions at any of
the present congresses, as at the two meetings revealed in Job;
the questions would, of necessity, have to involve one or more of
the Lord’s servants on earth today.

A knowledge of
this fact will provide a probable reason for some Christians (past
and present) having undergone (or presently be undergoing) untold
sufferings in their lives. Such Christians, as Job, may have come
under Satan’s accusation and have been “counted worthy”
to undergo various trials, testing, or sufferings for Christ’s name
(cf. Acts 5:40-42;
Romans 8:18; Revelation 12:10, 11).

And the inverse
of the preceding is equally true. Some Christians seemingly never
undergo trials, testing, or sufferings; and the reason is evident.
Because of unfaithfulness in their lives they simply find themselves
in a category wherein they are not “counted
worthy”
to suffer for Christ’s name (2
Timothy 3:11-15).

That would be to
say, within the congresses of the messianic angels, God would have
no reason to call such individuals to Satan’s attention (as He did
Job); nor would Satan have any cause to bring accusations before God
concerning them (as in Job’s case). Consequently, they live their
lives apart from the trials, testing, and sufferings of this nature,
experienced by certain other Christians.

Man though has
turned this whole thing around and associates “suffering” with God’s
disfavor and “blessing” with God’s favor. But God
views the matter in a completely opposite framework (Isaiah
55:8,
9).
The normal Christian life involves trials, testing, and sufferings.
Anything else during the present day and time would, in reality, be
abnormal and out of place.

(The preceding is not
to suggest that all trials, testing, and sufferings
experienced by Christians during the present time emanate from
issues at congresses of the sons of God. It does though suggest
that some, possibly more than we realize, may very
well have an origin of this nature.)

But the
“sufferings,” though they must come first, don’t last
forever. At some later point in time “blessings” must always
follow (cf.
Job 2:7ff; 42:10-17).
This is a Scriptural principle that cannot be broken.

The same thing is
seen in the future glory of Christ following His past sufferings.
It was necessary that Christ first suffer. Only then
could He “enter
into His glory”
(Luke 24:25-27).
And the same principle applies to Christians undergoing present
sufferings and one day having a part in Christ’s glory (Romans 8:17,
18; 1 Peter 4:12, 13).

The latter (the
glory) can, under no circumstances, be realized apart from the
former (the sufferings). This is the reason Scripture states,

If we suffer
[“patiently endure,” which involves trials, testing, sufferings (James
1:2-4)], we shall also reign with Him: if we deny Him,
He also will deny us. (2 Timothy 2:12)

Denying
in the latter part of
2 Timothy 2:12 is not denying a
person per se (i.e., our denying Christ or Christ denying
us). The word “deny” must be understood contextually, and
understanding the word in the sense of “disallow” or “not allow”
would really better convey the thought that the context demands.

Contextually, the
first use of the word “deny” has to do with Christians not patiently
enduring with Christ during the present time (note the first part of
the verse). They do not allow the Lord (they deny the Lord in this
respect), through the ministry of the Spirit, to perform a work in
their lives. That is, such Christians deny Christ the central place
that He desires to occupy in their lives; and, resultantly, they do
not allow the Holy Spirit to progressively work the change
(metamorphosis) in their lives, they live apart from patiently
enduring with Christ, do not suffer with Him, etc.

Then the second
use of the word “deny” has to do with Christians who pattern their
lives after the preceding fashion not being allowed to reign with
Christ (again note the first part of the verse). Such Christians
will not have allowed the Lord (they will have denied the Lord in
this respect), through the ministry of the Spirit, to perform a work
in their lives during the present time. There will have been no
patient endurance involving trials, testing, sufferings;
consequently, there can be no future reign.

“Suffering”
must always precede “glory.” The latter cannot be realized
apart from the former, and the former guarantees the latter
(1
Peter 4:12-19;
cf. Matthew 5:11, 12).

1. The First
Man; the First Adam

Though Satan’s
fall and disqualification to rule resulted in a portion of God’s
kingdom being reduced to a ruin, God had plans for the earth as a
province within His kingdom that would far exceed anything seen
during Satan’s rule. This province would be the place where an
individual created in the image and likeness of God would one day
rule. Further, and foremost as the rulership relates to man,
this province would be the place where God’s Son (as the second
Man, the last Adam, the Head of a new order of Sons)
would likewise one day rule. And then, ultimately, this province
(actually, the new earth) would be the place where God Himself,
along with His Son and man (redeemed through His Son’s finished work
at Calvary), would rule the universe.

To realize all of
this though, the earth must first be restored and a new ruler
brought forth. And that’s what the opening two chapters of Genesis
are about — the restoration of the earth (1:2b-25),
the creation of man as the earth’s new ruler (1:26-28; 2:7),
along with the removal of the woman from the man to reign as consort
queen with him (2:21-25).

Thus, the person
eventually brought on the scene to take the scepter was not of the
angelic creation. Rather, this individual constituted an
entirely new creation in the universe. He was created uniquely
different — in the image and likeness of God; and not only
was he created uniquely different but he was also created for a
revealed purpose, a purpose that had to do with the
government of the earth. Man was created to replace the
incumbent ruler, to take the scepter that Satan held — “let
them have dominion
[i.e., ‘let them rule,’ which, of necessity, would have had to
include the man and the woman together,for the woman
was part of the man and completed the man]” (Genesis
1:26-28).

(In line with the
previous, there was both a near and a far purpose for
man’s creation. The near purpose had to do with rulership
over the earth [which will be realized during the Messianic Era],
and the far purpose had to do with rulership within other
parts of the universe [which will be realized following the
Messianic Era].)

The ruined earth
over which Satan ruled following his fall was restored with a view
to man taking the scepter (Genesis 1:2b ff).
However, Satan, knowing what God was in the process of doing through
the restoration of the earth and man’s subsequent creation,
immediately sought to bring about man’s disqualification. And this
is exactly what he did through deceiving Eve, which resulted in Adam
having no choice but to also eat of the same forbidden fruit Eve had
been deceived into eating.

Adam fell as the
federal head of God’s new creation, man; and this not only resulted
in man’s disqualification (placing him in a position wherein he
could not assume the scepter) but it also resulted once again, as
before, in a ruined kingdom (the earth brought under a curse but not
ruined to the extent that it was uninhabitable for man).

However, unlike
events following Satan’s fall, redemption entered the picture when
man fell. God not only provided immediate redemption for Adam and
Eve following their fall but He also foretold the ultimate victory
(over the incumbent ruler) of mankind’s coming Redeemer (Genesis 3:15, 21).

Thus, redemption
was to be provided for man, with a view to his ultimately realizing
the purpose for his creation. Man was to be redeemed so he could,
as God intended, one day take the scepter and rule within God’s
governmental structure of the universe (first over the earth, then
throughout the universe itself).

2. The Second
Man; the Last Adam

Galatians 4:4-7
perhaps outlines the entirety of the matter about as well as any
similar passage in Scripture. First, there is Christ’s first coming
in order to redeem man (vv.
4, 5);
and the stated purpose for redemption is then said to be adoption
and heirship, which have to do with events surrounding
Christ’s second coming (vv.
5-7).
This, of course, is the heirship previously mentioned in
Galatians 3:29:

And if you are Christ's,
then you are Abraham’s seed, and heirs according to
the promise.

(cf. Genesis 22:17,
18)

Christ came as
the second Man, the last Adam, for He must not only
redeem that which the first man, the first Adam lost
in the fall but He must also occupy the headship that Adam
possessed. Only through so doing could God one day give His Son
“dominion, and glory, and a kingdom,” something that the Son is
presently inviting redeemed man to share with Him in the position of
co-heir in that coming day when He receives the kingdom from
the Father (Daniel
7:13,
14; Revelation 11:15;cf. Romans
8:16-18; Revelation 2:26, 27; 3:21).

The first man,
the first Adam had a bride taken from his body who was to
reign as consort queen with him. And so must it be with the
second Man, the last Adam. The matter has been set
within God’s activities surrounding the man whom He brought forth in
Genesis,
and it cannot change within His activities surrounding the Man whom
He is about to “again” bring into the inhabited world (Hebrews
1:6,
9; 3:14;cf. Ephesians 5:30-32).

A husband-wife
relationship of this nature is seen in Scripture at three different
points within God’s overall revelation to man — past,
present,and future. It is seen in the past
in the relationship that existed between Adam and Eve, and it is
seen in the future in the relationship that will exist
between Christ and His bride. Then it is seen between these times,
during the present, in the relationship that exists between a
man and woman within the bonds of marriage.

A man leaves his
father and mother, is joined to his wife, and they become “one
flesh,”
as in the beginning. The man and woman, in this position, as “one
flesh,”
then become “heirs together
of the grace of life.”
And the whole matter is said to be a great mystery
surrounding “Christ and the Church,”
pointing to a relationship that will exist yet future (Genesis
2:21-24;
Ephesians 5:25-32; 1 Peter 3:7).

(Note: The preceding
is why husbands are “to love their wives as their own bodies”
[Ephesians 5:28, 29]. The woman originated from the
body of the man.)

The man and woman
in Genesis
were to hold the scepter together; they were to rule and reign as “one
flesh.”
The Man and woman yet future (Christ and His bride) are also to hold
the scepter together; they are to rule and reign as “one flesh.”
And during the present time there is a sense, on a spiritual plane,
in which the man and woman are to “reign in life” (holding a
scepter) as “one
flesh”
through being “heirs
together of the grace of life”
(cf. Romans 5:17-21;
1 Peter 3:7).

The latter would,
of necessity, have to be the case, for that is the way in which God
dealt with matters in the past, establishing an unchangeable pattern
that continues into the future (at which time the relationship will
be realized in its fullness). And a husband-wife relationship of
this nature during the present time could only be looked upon as the
highest possible form of the spiritual life within that
relationship.

It is a
God-designed apex upon which the marriage relationship should
exist and function. This is something that Adam and Eve lost in the
fall, this is something that a man and woman can possess on a
spiritual plane today, and this is something that will be restored
(in its fullness) within the relationship Christ and His bride will
possess yet future.

God has set aside
an entire dispensation, lasting two millennia, during which He is
calling out a bride for His Son. This is the time in which we
presently live (typified by events in
Genesis 24);
and God has set aside this rather long period of time, for this one
centrally revealed purpose. In order to bring matters to pass
within the person of the second Man, the last Adam,
which matters were begun in the person of the first man,
the first Adam, a bride must be acquired for the Son.

Salvation made
available to man through Christ’s finished work at Calvary is for a
purpose, and that purpose is to be realized within the framework of
man having a part in God’s governmental rule of the universe.
Man’s destiny is to rule and reign, but he must first be
redeemed. And during the present dispensation — with the thought in
mind of redemption for a purpose, having to do with rulership — God
has directed His activities toward the acquisition of a bride to
rule as co-heir with His Son. Thus, salvation during the present
dispensation is with a view to ascending the throne with God’s Son
as His bride, which will be realized during the coming Messianic
Era.

(For a full
discussion of the work of the Spirit during the present
dispensation, in the preceding respect, refer to the author’s book,
Search for the Bride.)

Today we are
living very near the end of the dispensation, very near that time
when the Church (Christ’s body) will be removed from the earth, the
bride will be seen removed from the body (following issues and
determinations surrounding the judgment seat), and the bride will be
presented back to Christ (with a view to the Messianic Era). The
two will be “one
flesh,”
as in the Genesis account; and
the two, as “one
flesh,”
will take the scepter and exercise the “dominion” that the first
man, the first Adam lost in the fall. Seated on the
Son’s throne, holding the scepter, Christ and His bride will,
together, rule the earth for 1,000 years (cf.
Revelation 2:26, 27; 3:21).

Times of
Restitution of All Things

And that He may send Jesus Christ,
who was preached to you before,

whom heaven must receive until the times of restoration of all
things,
which God has spoken by the mouth of all His holy prophets since the
world began. (Acts 3:20, 21)

The Messianic Era
is referred to as “the times of restitution
[‘restoration’] of all things.”
And this restoration has to do not only with conditions that
will exist during the Messianic Era but also with the
purpose for this era.

A restoration of
all things
will exist during the Messianic Era in the sense that the curse will
be lifted and a righteous Provincial Governor will once again
administer affairs on the earth, but a restoration itself will also
be effected through events occurring during the Messianic Era. This
has to do with the purpose for this era.

Christ is to “put down all rule and all
authority and power,”
and He (with His bride) is to reign “until
He has put all enemies under His feet.”
And once this has been done — which will take 1,000 years — the
kingdom is to be “delivered up” to the Father, “that God may be all
in all”
(1 Corinthians 15:24-28).

Preparation is
presently being made for that coming era — i.e., the bride is
presently being acquired — and preparation will be made during that
coming era, by Christ and His bride, for the eternal ages that
follow.

The rule by
Christ and His bride will be confined to the earth alone during the
Messianic Era (Psalm 2:6-9; Revelation 2:26,
27);
but during the eternal ages that follow, man’s rule, first announced
in Genesis,
will extend out into the universe itself (Revelation
22:1-5).

(In relation to
Satan’s aspirations to exalt his throne, resulting in his fall and
disqualification to continue holding the scepter, note that there is
a degree of irony in man one day exercising regal power and
authority beyond this earth, out in the universe. This is the realm
into which Satan sought to move; and man, brought on the scene to
replace Satan, will one day be allowed to move out into this realm.)